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THEECOLOGICALCRISIS:
A COMMON
RESPONSIBILITY
Introduction
1. In our day, there is a growing awareness that world peace is threatened not only by the
arms race, regional conflicts and continued injustices among peoples and nations, but
also by a lack of due respect for nature, by the plundering of natural resources and by a
progressive decline in the quality of life. The sense ot precariousness and insecurity that
such a situation engenders is a seedbed for collective selfishness, disregard for others and
dishonesty.
Faced with the widespread destruction of the environment, people everywhere are
coming to understand that we cannot continue to use the goods ot the earth as we have
in the past.The public in general as well as political leaders are concerned about this
problem, and experts from a wide range of disciplines are studying its causes. Moreover,
a new ecological awareness is beginning to emerge which, rather than
being downplayed, ought to be encouraged to develop into concrete programmes and
initiatives.
sight the mystery . . . which he set forth in Christ as a plan for the fulness ot time, to unite
2. Many ethical values, fundamental to the development of a peaceful society, are particularly relevant to the ecological question. The fact that many challenges facing the
world today are interdependent confirms the need for carefully coordinated solutions
based on a morally coherent world view.
5. These biblical considerations help us to understand better the relationship between
For Christians, such a world view is grounded in religious convictions drawn
from Revelation. That is why I should like to begin this Message with a reflection on
the biblical account of creation. I would hope that even those who do not share these
same beliefs will find in these pages a common ground for reflection and action.
land mourns and all who dwell in it languish, and also the beasts of the field and the
I. "And God Saw That It Was Good"
3. In the Book of Genesis, where we find God's first self-revelation to humanity (Gen 1-3),
there is a recurring refrain: "And God saw that it was good." After creating the heavens,
the sea, the earth and all it contains, God created man and woman. At this point the
refrain changes markedly: "And God saw everything that he had made, and behold, it was
very good" (Gen 1:31). God entrusted the whole of creation to the man and woman, and
only then—as we read—could he rest "from all his work" (Gen 2:3). Adam and Eve's call
to share in the unfolding of God's plan of creation brought into play those abilities and
gifts which distinguish the human being from all other creatures. At the same time,
their call established a fixed relationship between mankind and the rest of creation.
Made in the image and likeness of God.Adam and Eve were to have exercised their
dominion over the earth (Gen 1:28) with wisdom and love. Instead, they destroyed the
existing harmony by deliberately going against the Creator's plan, that is, by choosing to
sin. This resulted not only in man's alienation from himself, in death and fratricide, but
also in the earth's "rebellion" against him (cf. Gen 3:17-19; 4:12).All of creation became
subject to futility, waiting in a mysterious way to be set free and to obtain a glorious liberty
together with all the children of God (cf. Rom 8:20-21).
4. Christians believe that the Death and Resurrection of Christ accomplished the
work of reconciling humanity to the Father, who "was pleased . ., through (Christ) to
reconcile to himself all things, whether on earth or in heaven, making peace by the
blood of his cross" (Col 1:19-20). Creation was thus made new (cf. Rev 21:5). Once
subjected to the bondage of sin and decay (cf. Rom 8:2)), it has now received new life
while "we wait for new heavens and a new earth in which righteousness dwells" (2
Pt 3:13). Thus, the Father "has made known to us in all wisdom and in-
all things in him, all things in heaven and things on earth" (F.ph 1:9-10).
human activity and the whole of creation.When man turns his back on the Creator's plan, he
provokes a disorder which has inevitable repercussions on the rest of the created order.
If man is not at peace with God, then earth itself cannot be at peace: "Therefore the
birds of the air and even the fish of the sea are taken away" (Hos 4:3).
The profound sense that the earth is "suffering" is also shared by those who do not
profess our faith in God. Indeed, the increasing devastation of the world of nature is
apparent to all. It results from the behaviour of people who show a callous disregard for
the hidden, yet perceivable requirements of the order and harmony which govern nature
itself.
People are asking anxiously if it is still possible to remedy the damage which has
been done. Clearly, an adequate solution cannot be found merely in a better management or a more rational use of the earth's resources, as important as these may be.
Rather, we must go to the source of the problem and face in its entirety that profound
moral crisis of which the destruction of the environment is only one troubling aspect.
II. The Ecological Crisis: A Moral Problem
6. Certain elements of today's ecological crisis reveal its moral character. First among
these is the indiscriminate application of advances in science and technology. Many recent
discoveries have brought undeniable benefits to humanity. Indeed, they demonstrate the
nobility of the human vocation to participate responsibly in God's creative action in the
world. Unfortunately, it is now clear that the application of these discoveries in the fields
of industry and agriculture have produced harmful long-term effects. This has led to the
painful realization that we cannot interfere in one area oj the ecosystem without paying due
attention both to the consequences of such interference in other areas and to the well-being of
future generations,
The gradual depletion of the ozone layer and the related "greenhouse effect" has now
reached crisis proportions as a consequence of industrial growth, massive urban
concentrations and vastly increased energy needs. Industrial waste, the burning of fossil
fuels, unrestricted deforestation, the use of certain types of herbicides, coolants and
propellants: all of these are known to harm the atmosphere and environment. The
resulting meteorological and atmospheric changes range from damage to health to the
possible future submersion of low-lying lands.
While in some cases the damage already done may well be irreversible, in many other
cases it can still be halted. It is necessary, however, that the entire human com-
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" A N D G O D S A W T H A T IT WAS G O O D '
munity—individuals, States and international bodies—take seriously the responsibility
that is theirs.
available resources, while masses of people are living in conditions of misery at the
very lowest level of subsistence. Today, the dramatic threat of ecological breakdown is
teaching us the extent to which greed and selfishness—both individual and collec-
7. The most profound and serious indication of the moral implications underlying the
tive—are contrary to the order of creation, an order which is characterized by mutual
ecological problem is the lack of respect for life evident in many of the patterns of
interdependence.
environmental pollution. Often, the interests of production prevail over concern for the
dignity of workers, while economic interests take priority over the good of individuals
9. The concepts of an ordered universe and a common heritage both point to the
and even entire peoples. In these cases, pollution or environmental destruction is the
necessity of a more internationally coordinated approach to the management of the earth's
result of an unnatural and reductionist vision which at times leads to a genuine
goods. In many cases the effects of ecological problems transcend the borders of indi-
contempt for man.
vidual States; hence their solution cannot be found solely on the national level. Re-
On another level, delicate ecological balances are upset by the uncontrolled destruction of animal and plant life or by a reckless exploitation of natural resources. It
should be pointed out that all of this, even if carried out in the name of progress and
well-being, is ultimately to mankind's disadvantage.
cently there have been some promising steps towards such international action, yet the
Finally, we can only look with deep concern at the enormous possibilities of bio-
existing mechanisms and bodies are clearly not adequate for the development of a
comprehensive plan of action. Political obstacles, forms of exaggerated nationalism and
economic interests—to mention only a few factors—impede international cooperation
and long-term effective action.
logical research. We are not yet in a position to assess the biological disturbance that
The need for joint action on the international level does not lessen the responsibility of
could result from indiscriminate genetic manipulation and from the unscrupulous
each individual State. Not only should each State join with others in implementing
development of new forms of plant and animal life, to say nothing of unacceptable
internationally accepted standards, but it should also make or facilitate necessary
experimentation regarding the origins of human life itseif. It is evident to all that in
socio-economic adjustments within its own borders, giving special attention to the
any area as delicate as this, indifference to fundamental ethical norms, or their rejection,
most vulnerable sectors of society.The State should also actively endeavour within its
would lead mankind to the very threshold of self-destruction.
own territory to prevent destruction of the atmosphere and biosphere, by carefully
Respect for life, and above all for the dignity of the human person, is the ultimate guiding
norm for any sound economic, industrial or scientific progress.
monitoring, among other things, the impact of new technological or scientific ad-
The complexity of the ecological question is evident to all.There are, however, certain
posed to dangerous pollutants or toxic wastes. The right to a safe environment is ever
underlying principles, which, while respecting the legitimate autonomy and die specific
more insistendy presented today as a right that must be included in an updated
competence of those involved, can direct research towards adequate and lasting solutions.
Charter of Human Rights.
vances. The State also has the responsibility of ensuring that its citizens are not ex-
These principles are essential to the building of a peaceful society; no peaceful society can
afford to neglect either respect for life or the fad that there is an integrity to creation.
IV. The Urgent Need for a New Solidarity
10. The ecological crisis reveals the urgent moral need for a new solidarity, especially in
III. In Search of a Solution
relations between the developing nations and those that are highly industrialized. States
8. Theology, philosophy and science all speak of a harmonious universe, of a "cosmos"
must increasingly share responsibility, in complementary ways, for the promotion of a
endowed with its own integrity, its own internal, dynamic balance. This order must be
natural and social environment that is both peaceful and healthy.The newly
respected. The human race is called to explore this order, to examine it with due care and
industrialized States cannot, for example, be asked to apply restrictive environmental
to make use of it while safeguarding its integrity.
standards to their emerging industries unless the industrialized States first apply them
On the other hand, the earth is ultimately a common heritage, thejruits of which are for
within their own boundaries. At the same time, countries in the process of industri-
the benefit of all. In the words of the Second Vatican Council, "God destined the earth
alization are not morally free to repeat the errors made in the past by others, and
and all it contains for the use of every individual and all peoples" (Gaudittm et Spes,
recklessly continue to damage the environment through industrial pollutants, radical
69).This has direct consequences for the problem at hand. It is manifestly unjust that a
deforestation or unlimited exploitation of non-renewable resources. In this context,
privileged few should continue to accumulate excess goods, squandering
there is urgent need to find a solution to the treatment and disposal of toxic wastes.
21
" A N D G O D SA W T H A T IT WAS Gt
THE E C O L O G I C A L C R I S I S '
A COMM ON RESPONSIBII.TY
219
No plan or organization, however, will be able to effect the necessary changes unless
of human life is lacking, we will also lose interest in others and in the earth itself.
world leaders are truly convinced of the absolute need for this new solidarity, which is
Simplicity, moderation and discipline, as well as a spirit of sacrifice, must become a
demanded of them by the ecological crisis and which is essential for peace. 'I "his need
presents new opportunities for strengthening cooperative and peaceful relations among Stales.
11. It must also be said that the proper ecological balance will not be found without directly
addressing the structural Jorms of poverty that exist throughout the world. Rural poverty
and unjust land distribution in many countries, for example, have led to subsistence
farming and to the exhaustion of the soil. Once their land yields no more, many farmers
move on to clear new land, thus accelerating uncontrolled deforestation, or they settle in
urban centres which lack the infrastructure to receive them. Likewise, some heavily
indebted countries are destroying their natural heritage, at the price of irreparable
ecological imbalances, in order to develop new products for export. In the face of such
situations it would be wrong to assign responsibility to the poor alone for the negative
part of everyday life, lest all suffer the negative consequences of the careless habits of a
few.
An education in ecological responsibility is urgent: responsibility for oneself, for others,
and for the earth. This education cannot be rooted in mere sentiment or empty wishes.
Its purpose cannot be ideological or political. It must not be based on a rejection of the
modern world or a vague desire to return to some "paradise lost." Instead, a true
education in responsibility entails a genuine conversion in ways of thought and
behaviour. Churches and religious bodies, non-governmental and governmental
organizations, indeed all members of society, have a precise role to play in such
education. The first educator, however, is the family, where the child learns to respect
his neighbour and to love nature.
environmental consequences ot their actions. Rather, the poor, to whom the earth is
14. Finally, the aesthetic value of creation cannot be overlooked. Our very contact with
entrusted no less than to others, must be enabled to find a way out of their poverty. This
nature has a deep restorative power; contemplation of its magnificence imparts peace
will require a courageous reform of structures, as well as new ways of relating among
and serenity. The Bible speaks again and again of the goodness and beauty of creation,
peoples and States.
which is called to glorify God (cf. Gen l:4ff; Ps 8:2; 104:lff;Wis 13:3-5; Sir 39:16,33;
43:1,9). More difficult, perhaps, but no less profound, is the contemplation of the
12. But there is another dangerous menace which threatens us, namely war. Unfortu-
works of human ingenuity. Even cities can have a beauty all their own, one that ought
nately, modern science already has the capacity to change the environment for hostile
to motivate people to care for their surroundings. Good urban planning is an important
purposes. Alterations ot this kind over the long term could have unforeseeable and still
part of environmental protection, and respect for the natural contours of the land is an
more serious consequences. Despite the international agreements which prohibit
indispensable prerequisite for ecologically sound development. The relationship
chemical, bacteriological and biological warfare, the fact is that laboratory research
between a good aesthetic education and the maintenance of a healthy environment
continues to develop new offensive weapons capable of altering the balance ot nature.
cannot be overlooked.
Today, any form of war on a global scale would lead to incalculable ecological
damage. But even local or regional wars, however limited, not only destroy human life
V. The Ecological Crisis: A Common Responsibility
and social structures, but also damage the land, ruining crops and vegetation as well as
15.Today, the ecological crisis has assumed such proportions as to be the responsibility of
poisoning the soil and water. The survivors of war are forced to begin a new life in very
everyone. As I have pointed out, its various aspects demonstrate the need for concerted
difficult environmental conditions, which in turn create situations of extreme social
efforts aimed at establishing the duties and obligations that belong to individuals,
unrest, with further negative consequences for the environment.
peoples, States and the international community.This not only goes hand in hand with
efforts to build true peace, but also confirms and reinforces those efforts in a concrete
13. Modern society will find no solution to the ecological problem unless it takes a
way. When the ecological crisis is set within the broader context of the search for peace
serious look at its life style. In many parts of the world society is given to instant gratifi-
within society, we can understand better the importance of giving attention to what the
cation and consumerism while remaining indifferent to the damage which these cause.
earth and its atmosphere are telling us: namely, that there is an order in the universe
As I have already stated, the seriousness of the ecological issue lays bare the depth of
which must be respected, and that the human person, endowed with the capability of
man's moral crisis. If an appreciation of the value of the human person and
choosing freely, has a grave responsibility to preserve this order for the well-being of
future generations. I wish to repeat that the ecological crisis is a moral issue.
THE ECOLOGICAL CRISIS:
A COMMON RESPONSIBILTY
221
Even men and women without any particular religious conviction, but with an
RENEWING
THEEARTH
acute sense of their responsibilities for the common good, recognize their obligation to
contribute to the restoration of a healthy environment. All the more should men and
women who believe in God the Creator, and who are thus convinced that there is a
well-defined unity and order in the world, feel called to address the problem.
Christians, in particular, realize that their responsibility within creation and their duty
towards nature and the Creator are an essential part of their faith. As a result, they are
conscious of a vast field of ecumenical and inter religious cooperation opening up
before them.
ID .
At the conclusion of this Message, I should like to address directly rny brothers and
An Invitation to Reflection and Action on
Environment in Light of Catholic Social Teaching
sisters in the Catholic Church, in order to remind them of their serious obligation to
A Pastoral Statement of the
United States Catholic Conference,
November 14,1991
care for all of creation. The commitment of believers to a healthy environment for
everyone stems directly from their belief in God the Creator, from their recognition of
the effects of original and personal sin, and from the certainty of having been redeemed
by Christ. Respect tor life and tor the dignity of the human person extends also to the
rest of creation, which is called to join man in praising God (cf. Ps 148:96).
In 1979,1 proclaimed Saint Francis of Assisi as the heavenly Patron of those who
promote ecology (cf. Apostolic Letter Inter Sanctos: AAS 71 [1979], 1509f.). He offers
Christians an example of genuine and deep respect for the integrity of creation.As a
friend of the poor who was loved by God's creatures, Saint Francis invited all of creation—animals, plants, natural forces, even Brother Sun and Sister Moon—Co give
Faced with the widespread destruction of the environment, people
everywhere are coming to understand that we cannot continue to
use the goods of the earth as we have in the past.. . . [A] new ecological
awareness is beginning to emerge... .The ecological crisis is a moral issue.
(Popejohn Paul II, The Ecological Crisis:A Common Responsibility,
nos. 1,15, December 8,1989)
honour and praise to the Lord. The poor man of Assisi gives us striking witness that
when we are at peace with God we are better able to devote ourselves to building up
that peace with all creation which is inseparable from peace among all peoples.
It is my hope that the inspiration of Saint Francis will help us to keep ever alive a
sense of "fraternity" with all those good and beautiful things which Almighty God has
created. And may he remind us of our serious obligation to respect and watch over
them with care, in light of that greater and higher fraternity that exists within the
human family.
I. Signs of the Times
At its core, the environmental crisis is a moral challenge. It calls us to examine how we
use and share the goods of the earth, what we pass on to future generations, and how we
live in harmony with God's creation.
The effects of environmental degradation surround us: the smog in our cities;
chemicals in our water and on our food; eroded topsoil blowing in the wind; the loss of
valuable wetlands; radioactive and toxic waste lacking adequate disposal sites; threats to the
health of industrial and farm workers.The problems, however, reach far beyond our own
neighborhoods and workplaces. Our problems are the world's problems and burdens for
generations to come. Poisoned water crosses borders freely Acid rain pours 011 countries
that do not create it. Greenhouse gases and chlorofluorocarbons affect the earth's
atmosphere for many decades, regardless of where they are produced or used.